Sicha

Parshas Nitzavim, 5751: The Intrinsic Connection
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Parshas Nitzavim, 5751: The Intrinsic Connection

The Rebbe brings out from a year where Rosh Hashana falls out on Monday and Tuesday an emphasis on the special value of the avodah of Yidden.  The world as it was first created was perfect, but it was a limited level of perfection.  Only through the avoidah of Yidden — an infinite neshoma enclothed in a limited physical body — can the world transcend itself and achieve a higher level of perfection.  This is the idea, discussed in other sichos, of 10 and 11: the number 10 represents original perfection, and the number 11 transcends that original perfection.

The Rebbe also returns to the concept mentioned in last weeks sicha: that a Jew’s connection to Hashem is intrinsic and not dependent on his performance of Torah and Mitzvos.  Torah and Mitzvos simply serve to reveal his intrinsic connection.  The Rebbe says that by emphasizing a Jew’s essential connection to Hashem this serves to in turn bring out a greater commitment to Torah and Mitzvos — because in truth a Jew really only does Torah and Mitzvos because this is an expression of his true nature.  In other words, we remove all aspects of fear of punishment and we find that he will do mitzvos even more enthusiastically!

And, as the Alter Rebbe said, that Moshiach’s arrival would be publicized in the newspapers, the Rebbe states:

May the Redemption come immediately, indeed, may it be that it has already come. For the newspapers have already written about Moshiach’s coming — may they continue to write more and may these articles be in the past tense for Moshiach’s coming will already be a reality.

Moshiach in the Newspapers (Photo: Marc Asnin)

Moshiach in the Newspapers 15 March, 1992 (Photo: Marc Asnin)

[Ki] Savo 5751: Yisroel, “First Fruits” of the World
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[Ki] Savo 5751: Yisroel, “First Fruits” of the World

The midrash says that there are two “firsts”, Yisroel and the Torah, and we don’t know which came first.  Until we see that in the Torah it states “command bnei Yisroel”, “say to Bnei Yisroel” , now we know that Yisroel came first.  This is the concept of Bikkurim.

The Torah commands us that upon entering and settling Eretz Yisroel, we are to offer Bikkurim, the “first fruits” of the 7 species of which Eretz Yisroel is praised.  These first fruits, the initial blossoming of the seven species, are brought to the Beis Hamikdash in Yerushalayim, placed in a basket, presented to the Cohen and given to Hashem.

It turns out, then, that these first fruits achieve the highest purpose that is attainable — to be offered to Hashem in the Beis Hamikdash.  The purpose of having fruits in the world, of the world itself, is represented by the these fruits being offered to Hashem.  Eating them, enjoying them — all this is secondary.  That a Yid gives of his finest to Hashem — this is the real purpose.

The Yidden, the Torah tells us, are the Bikkurim of the world.  They are the purpose and ultimate reason for the world’s existence.  Not only did Hashem consult with the souls of the Yidden before creating the world, but the world was (and is) created for the Yidden.  The world is created by Hashem through the Torah, but for the sake of the Yidden.  The connection of Yidden to Hashem is direct, with actually no need for the Torah at all (because the Yid is also one with the Torah).  Then why is the Torah so critical?

The role of the Torah is that through keeping the Torah a Jew reveals that he is connected with Hashem in his very essence.  The Torah does not exist without Yidden to keep it, but a Yid exists even before he encounters the Torah.  And even if he is not keeping the Torah, chas v’sholom, he is still connected in his very essence with Hashem Himself.

The Rebbe elaborates at length in this sicha on the importance of each and every Yid, that a Jew’s true reality is that he is one with the Holy One, blessed be He, which is concealed until it is revealed by his becoming Bikkurim.  And the Torah says that the Bikkurim need to be in a container — this is the body which contains the neshoma.  One who has sufficient finacial means brings a container made of precious materials.  But one who does not have the means brings a simple container and this simple container is kept by the Cohen.  This shows that even the lowly material of which his container is made is elevated to be “before Hashem”.

The container [טנא] hints at the letters of Torah (טעמים, נקודות, אותיות), meaning that the neshoma’s “container” — the body — is really the letters of Torah which become the thought, speech and action of a Jew.  Even if this relates to “lowly things” (he only understands Torah in a physical way), this body is still a container for his Bikkurim and is elevated to be “before Hashem”.  Thus, every thought, every word of speech, and every action of a Yid is important and is in fact the very purpose of the existence of the world!  As regards this importance, the Rebbe says:

The preciousness of every Jew before the Holy One, blessed be He is unconditional, he does not need to be a Torah scholar, one who learns Torah or one who fulfills the Mitzvos or the like, but rather “anyone who wants [can approach the King when he is in the field (Elul)]” is able to greet the King, who “greets everyone with a pleasant countenance”.

This closeness to Hashem should cause one, especially in Elul, to take an accounting of his thought, speech, and action, because:

…even one thought, speech, or action which seems of little importance compared to the rest of his thoughts, speech, or actions–but even this thought, speech, or action is a part of his Bikkurim which are brought to the Beis Hamikdash, before Hashem your G-d — and the Cohen who will be in those days  is careful with his every movement — certainly [the Jew] will make every effort that even the smallest things, every detail of his conduct, will be done with the complete attention and carefulness.

In conjunction with this: being that we are in essence one with Hashem, when we have an awakening from below, we cause an awakening from Above–and in this way we are able to bring the Geulah!  In the Rebbe’s words:

Since a Jew is “one” with the Holy One, blessed be He…he has no private will, but rather in the words of the Mishnah (Pirkei Avos) — “make your will like His will in order that He will make His will like your will” — the will of the Holy One, blessed be He is the will of a Yid and the will of a Yid is the will of the Holy One, blessed be He.  Thus, it is in the power of every Jew to (influence the Holy One, blessed be He and to) nullify the golus and to bring the Geulah immediately!

If we want Hashem to bring an end to this Golus, who brings it about? Yidden, since we are one with Him!  And if we will have a true will to end Golus רצון אמיתי — then at that same moment Hashem will automatically bring an end to the Golus!

 

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Ki Seitze: Adding “the” Mitzvah

The statement of the Rambam is well-known: every individual should consider that the fate of the world is in his hands. By performing a single mitzvah, one person can tilt the scales of judgement and bring salvation to the entire world.

In the Sicha of Ki Seitze 5751, the Rebbe describes how the reward for Mitzvos is, metaphorically, locked in a chest. This chest is in the possession of all Jews.*

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“Not only that, but he has the ability and the permission to open the chest (and to reveal the reward) any time he wants — by adding “one mitzvah” more, that through this [mitzvah] ‘he will tilt the scales…'”

Those who learn the Sichos are already familiar with this Rambam (the Rebbe showed an enthusiasm for this Rambam over the years). But, in general, the Rebbe adds a new dimension in his use of sources, and especially regarding the Sichos of Nun-Alef/Nun-Beis we should be on the lookout for new dimensions of understanding.

We offer the following insight:

The Rebbe here separates the words “one mitzvah” מצוה אחת from the rest of the quote from the Rambam, and the Rebbe adds the words “by adding one more mitzvah” (עי”ז שמוסיף עוד מצוה אחת).

To say “adding one more mitzvah” (עי”ז שמוסיף עוד מצוה אחת) implies something quite different than the Rambam’s wording of “performing one mitzvah” (עשה מצוה אחת).  Adding one more (עוד) implies a mitzvah that was not already fulfilled, that there is “one more mitzvah” that we can “add” which will bring the revelations of the true and complete Geulah.

In truth, there are many Mitzvos we haven’t fulfilled in actuality, since we lack the ability to bring korbonos. But there is one mitzvah that has not been fulfilled — and is possible to fulfill today — and it is a mitzvah fulfilled by the Jewish people as a whole.*

This is the mitzvah mentioned in last week’s parsha, Parshas Shoftim: the mitzvah to appoint a King שום תשים עליך מלך. Although it was fulfilled in earlier generations, our generation has not properly fulfilled it. More than that, the shleimos of this mitzvah was not reached through the appointing of Shaul Hamelech or Dovid Hamelech; rather its shleimos is the appointing of Melech haMoshiach — which is the responsibility of our generation, specifically!

This interpretation fits perfectly with what the Rebbe says here: because the opening of the “chest” that contains the reward of our Mitzvos (the revelation of Ohr Ein Sof in the world, as explained in the Sicha) is related to Yemos haMoshiach, and it is self-understood that in order for it to be Yemos haMoshiach there must be a Moshiach, whom the Jewish nation has a mitzvah to appoint over themselves, accepting his kingship.

So look at this portion of the Sicha again, and see how the Rebbe is saying that the “one mitzvah” which we can add, which will bring the lofty revelations we are longing for, is the mitzvah of appointing a King מינוי מלך!

Of course, this is a Mitzvah that falls on the shoulders of the entire Jewish nation as a whole, so it’s not enough that you and I and the bochurim in 770 accept the Rebbe as King, Melech haMoshiach, but requires the acceptance of his kingship by the Jewish nation. This is, lechoira, also the meaning of the Rebbe’s words in Noach 5752: the Geulah doesn’t depend on anything besides Moshiach himself.

אין הדבר תלוי אלא במשיח צדקינו עצמו

All that remains is to appoint the King!

*) It is possible, though not necessary, to say that the Rebbe means here the collective body2018-08-22 20.33.38 of all Yidden rather than each individual: “The reward that until now is “closed in a chest” is already found in the possession of the “worker” (each and every Jew).”

Ki Seitze, 5751: Tasting the Reward Now
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Ki Seitze, 5751: Tasting the Reward Now

Two parshas are read this Shabbos: Ki Seitze (“when you go out to war on your enemy”) in the morning, and in the afternoon the first section of “Ki Savo” (“when you will enter the land to inherit it and to settle it…”).  Thus, on one single Shabbos, we have two seemingly opposite lessons from the Torah: going to war against an enemy (the avodah of golus), and settling the land (the reward of the Messianic Era).

Since everything is guided by Divine Providence, we have to learn from this combination: that we can be a situation of doing the avodah of making a war on the enemy in the time of golus and yet at the same time be in a completely “settled” state, which is the reward for this avodah.

How can we accomplish this?

Through the knowledge that in essence a Jew is completely above the existence of any opposition — Hashem “consulted” with the souls of the Jewish people before creating the world, showing that we are in fact one with Hashem and above the world.  If so, then why would we agree to the creation of a world that contains “enemies” whom we will have to overcome in war? Because Hashem did not want to give us “bread of shame” (unearned reward), and therefore He created a world for us to earn the reward.  And our neshomos agreed.  In order to realize Hashem’s desire for a dwelling place in the lower realms, there must be lower realms where there is the possibility of war.  But the truth of the matter is: a Jew in his source, and even as he is enclothed in a physical body in this world — remains higher than the concept of any opposition.

When a Jew is aware that this is the true reality, then even his “going out to war against the enemy” is infused with the aspect of “settling the land”.  “Settling the land” implies Eretz Yisroel, a land which “desired (רצתה) to do perform the will of her Creator” — where there is no longer a “war” to fulfill Torah and Mitzvos, but rather one overcomes his evil inclination with ease.

The Rebbe adds that:

“the main thing –that the avodah is amidst ease and comfort in the simple sense, ease of the soul and ease of the body, which is achieved through the Holy One, blessed be He, giving to every single Jew all that he needs materially and spiritually, and with abundance.”

This includes all that a Jew needs in order to do the avodah itself, and after that as a reward for the avodah that he performs.  And this material (and spiritual) reward is a sampling of the physical reward that will be in the Messianic Era.  Not only that, but the Rebbe makes a revolutionary statement, that the verse “then their mouths will be filled with laughter” (explained by Chazal and Chassidic discourses as referring to the Time to Come) is applicable now!  “Then” is “now” in the present tense.  The rewards of the Time to Come, the Messianic Age, are available to us now.  Although they are “locked in a box”, every Jew can open the box whenever he wants.  How?  By performing one more mitzvah.  As the saying goes “the future is now” — but by the Rebbe this is not merely a slogan, it is the reality!

All this receives greater emphasis since the year the sicha was said was 5751 (תנש”א), the letters of which spell out the command “you will be exalted”, referring to Moshiach:

…both as regards the revelation and coming of Moshiach [the distinction between these to concepts will be explained separately, G-d willing] and as regards the wedding of Knesses Yisroel and the Holy One, blessed be He in the Messianic Era, and in the words of the [midrash] Yalkut Shimoni: ‘the year Melech HaMoshiach is revealed in him…he stands on the roof of the Beis Hamikdash …and says humble ones, the time of your redemption has arrived’.

The Rebbe adds in the footnote the continuation of this Midrash:

And if you don’t believe, see via my light…at the same time the Holy One, blessed be He, shines the light of Melech Hamoshiach and of Yisroel and they all go to the light of Melech Hamoshiach and of Yisroel, and they [the nations of the world] come and lick the dust from beneath the feet of Melech Hamoshiach…

We will make a divergence from the main body of the sicha in order to understand this.  It is important to note what the Midrash is telling us: that there will come a time following the initial revelation of Moshiach (“Moshiach is revealed in him” means the revelation of the soul of Moshiach in the one who has been anointed by Hashem to be Moshiach, explained in our post on Parshas Naso) when nonetheless the Jewish people will not be prepared to believe him when he says that indeed the time of their redemption has arrived.  How do they get out of their own lack of confidence in themselves and in the words of Moshiach?  The Midrash says “see via my light” (ראו באורי שזרח עליכם), that through Moshiach’s light, meaning wisdom — the Torah that Moshiach teaches — they will be able to see the reality that Moshiach is describing to them.

Through our effort to learn and understand the Torah that Moshiach is revealing to us, we will merit to see the reality that he is describing to us: the reality that “the time of your redemption has arrived”!

Re’eh 5751: Publicize Geuloh in Every Place
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Re’eh 5751: Publicize Geuloh in Every Place

The name “Elul”, the month which begins in some years on Shabbos Parshas Re’eh (as it did in 5751 when this sicha was spoken), famously stands for “Ani L‘dodi V‘dodi Li”, “I am for my Beloved, and my Beloved is for me”.  The first part of this verse, “I am for my Beloved”, refers to the avodah from below to Above, the second part (“and my Beloved is for me”) reflects the awakening from Above which follows.  In other words, in Elul we serve Hashem from our own power (taking a spiritual accounting, repenting for what is lacking, and making spiritual improvements) and this generates the Awakening from Above which are the lofty revelations of Rosh Hashanah and Yom Kippur.

The Sheloh writes that there is a connection between every parsha and the days when it comes out, meaning in our case a connection between parshas Re’eh and the month of Elul.  But whereas the emphasis in Elul is the avodah from below to Above, the very first verse of our parsha is the opposite: “See I am giving you today blessing”, from Above to below.  These are completely opposite?!  The Rebbe explains this seeming contradiction by first pointing out that although Elul is a month of avodah from below, but the initial letters of Elul include both aspects–below to Above (“I am for my Beloved”) and Above to below (“my Beloved is for me”).  More than that, the avodah of Elul itself includes both.  It is explained in Chassidus that in the month of Elul “the King is in the field”, meaning that there is a lofty–but hidden–revelation from Above which gives the potential to each and every Jew to bring himself, through his own effort from below, to be suitable to enter the King’s royal chambers on Rosh Hashanah.  Thus, the avodah of Elul is inclusive of both inyonim.

The Rebbe notes that:

The avodah of the person from below to Above (“I am for my Beloved”) is (not on a lower level, as implied by it coming from “below”, which is limited by the limitations and state of the person, but rather it is actually) a higher level (“Above”) which is above all limitation.  This is because as regards the true inner state of the Jew, the neshoma of the Jew, which is “truly a piece of G-dliness Above”, the level of Yechida, is in fact in a perfect state of unity with the Holy One, blessed be He.

All he needs to do is to reveal his true reality, that he is one with the Holy One, blessed be He.  This is accomplished by serving Hashem in a way which transcends limitation, avodah which comes from the essence of his existence, which is that he is one with the Holy One, blessed be He.  And because this is the essence of the existence of every Jew, it is relevant even at the beginning of his avodah.

Having said all that, the Rebbe proceeds to give “standing orders”:

It is incumbent to publicize and awaken in every place the avodah of Elul and, with particular emphasis, the inyan of Geuloh, which in fact permeates all of this avodah.  All must be permeated and done with the spirit of the Geuloh (including, and especially, through learning Torah on the subjects of Geuloh and the Beis haMikdash), amidst anticipation and complete certainty that immediately we are seeing with fleshly eyes that “Behold, this one (Melech Hamoshiach) comes”.

Simply put: to proclaim and to publicize in every place — with words that come from the heart — that the Holy One, blessed be He says (through his servants the Prophets) to every single Jew “See, I am giving before you today blessing”, until that literally today mamash we see with fleshly eyes the blessing of the true and complete Geuloh.

[And we should add and emphasize that this declaring and publicizing of the above must be also via those who claim that they still didn’t completely “get it”, meaning completely grasping and understanding in a conscious manner.  Since they also are complete in their belief, they are able (and thus, they must) publicize these things to others, beginning with their families (for surely they need not “suffer” from the fact that this matter is still not sitting well with him intellectually), and also all those who are found around him, every single Jew, and certainly through the proper effort the words will be accepted and will bring about the desired effect, including also in the one who is proclaiming and publicizing, that by him it will be internalized properly, etc.].

I have to proclaim and publicize even if I’m not completely with it?  Yes, even one who is not completely with it.

Perhaps if all of us took these words of the Rebbe seriously and acted on them properly, we would already see it with fleshly eyes.  It’s still not too late — “Today, if you will heed his voice“.

Eikev: Awaken Hashem to Bring the Geuloh
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Eikev: Awaken Hashem to Bring the Geuloh

Many years Shabbos parshas Eikev blesses the upcoming month of Elul, which was the case in 5751.  This, in this sicha the Rebbe addresses the inyan of the month of Elul.

Elul is an acronym for “Ani leDodi v’Dodi Li“, which means “I am for my beloved, and my beloved is for me”.  First comes “I am for my beloved”, the effort that comes from below (from us towards Hashem), using our own powers (avodah b’koach atzmo).

This is related to the fundamental concept of creation: Hashem wants to give us the opportunity to earn our reward, to avoid the embarrassment of receiving “bread of shame” (nahma d’kisufa).  This requires not only that we do what we are supposed to do, but that we do it in a way of yegia, exertion, using our own powers.  And more than that, to go beyond what we are accustomed to do and serve Hashem with exceptional effort.  Through this (the effort of “Ani leDodi“) we cause the response: “v’Dodi li“, an awakening from Above and a drawing down from Above to below.

Not only is this a fundamental aspect of our task in life, it also applies even when a Yid has arrived at the end of his avodah (represented by Elul, the last of the months of the year).  Because in Elul we have both the “below to Above” and the resulting “Above to below”, and it is specifically when the Jew does the avodah from his own powers that it draws down from Above in a way that it is internalized (b’pnimiyus).  This is also hinted at in the final letter of the alef-beis, the letter Tav, which has a numerical value of 400 which alludes to the “400 shekel kesef” with which Avraham Avinu purchased the cave of Machpela to bury his wife Sarah. The word “kesef” (silver) is related to the word “kisufim” (longing).  These 400 shekel represent, according to Chassidus, the soul’s powerful longing for the revelation of G-dliness.

Although the emphasis here is on our avodah from below, which is the avodah of the body, we really must have as well the avodah from Above which is the avodah of the neshoma.  The difference between them is that the avodah from below takes place in a measured way, an orderly progression from level to level.  In fact, even the revelation of the neshoma from Above must be according to the limitations of the body.  We cannot “overload the circuit” in our intense desire to reveal the neshoma, but rather the revelation of the neshoma occurs in accordance with the body’s ability to contain it.

Having said all that, the Rebbe proceeds to state that all which we have needed to do has been done.

The only thing which remains is – that the Holy One, blessed be He, will take out Bnei Yisroel from the golus and bring them to the Holy Land… and therefore Yidden request and shout again and again – and now even more powerfully than before – “Ad Mosai”?!  How much longer?!

The ultimate goal being the true and complete Geuloh (from Above to below) which will arrive at a unification of both aspects, that the lowest thing – golus – will become Geuloh – “gola” with the addition of an “alef”.  Even though the ultimate level comes from Above, and is dependent on Hashem, nonetheless the Geuloh is in our hands:

A Yid has the power to awaken himself, and to awaken other Yidden, and mainly to awaken, so to speak, the Holy One, blessed be He….  A Yid receives (in this place [770] and in this time [the Rebbe’s farbrengen]) the greatest potential, and thus he has both the greatest merit and obligation to request and to shout to the Almighty: “Ad Mosai”?!  How much longer?!…Since we have already finished all the matters of “our deeds and our work”, and consequently we are shouting and demanding  “Ad Mosai”.  Immediately the question is asked: since all the matters have already been accomplished – how could it be that Moshiach still didn’t come?!…

The Rebbe proceeds to answer his own question by saying that since Moshiach still hasn’t come, then there might be one more thing that needs to be done, possibly in the area of spreading Chassidus, since Moshiach told the Baal Shem Tov that he will come when the wellsprings of the Baal Shem Tov spread forth.  Perhaps there is one more thing left to do, to reach those who are blind.  And this has been accomplished by the publication of the Tanya in Braille.  So since we did the last thing, Moshiach must come immediately.

Here we see clearly the Rebbe’s approach:  asserting that everything has been completed; but, even so, if Moshiach still hasn’t been revealed it  have means that we must try one more thing and maybe this will arouse Hashem to bring the Geuloh.  And surely this final thing will bring Moshiach, for if not — “Ad Mosai”?!  How much longer?!

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19-20 Kislev 5752: “We Are in the Days of Moshiach”

In particular in these days — the days of Moshiach — in which we are found now, we need only to “open up the eyes”, and then we see that we are already found in the true and complete Geuloh in the simple meaning of the words, and all of bnei Yisroel are ready in all the details “to approach and to sit down at the table”, a table set with all the delicacies and all good things, beginning with matters of Geuloh, Levyoson and the Shor haBar and the aged wine, and more and primarily, “to know Hashem”, “the earth will be filled with the knowledge of Hashem as water covers the seas.”

 

Sefer Hasichos 5752 page 173

Sefer Hasichos, 5752, p. 173

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The Beis Hamikdosh Here in the Time and Place of Golus

The Rebbe mentions, in the printed sicha of Vayera 5752 (last week), a midrash* which states that the month of Marcheshvan (when the construction of the first Beis Hamikdash was completed, but it wasn’t opened until the following Tishrei) “lost out” and in the time to come the Holy One, blessed be He, will pay her back with the inauguration (chanukas) of the 3rd Beis Hamikdash which will take place in the month of Marcheshvan.

What significance does this have to the events of Marcheshvan 5752, when the sicha was spoken and printed?  Several days after the sicha was spoken, and a day or two before the sicha appeared, in that very month of Marcheshvan, there was a revelation of the Beis Hamikdash.

This revelation was (and is) contained in a small booklet, the Kuntres Beis Rabbeinu sh’b’Bavel, edited by the Rebbe and published in honor of 20 Marcheshvan (birthday of the Rebbe Rashab).  In this Kuntres, the Rebbe explains the words of the Gemara that the following the destruction of the Beis Hamikdash, the revelation of the Shechina which was revealed in the Beis Hamikdash “traveled” from Yerushalayim together with the Jews as they went into golus.  Where did it settle?  In the study hall and synagogue of the leader of the respective generations.  In our generation, explains the Rebbe, this is 770 Eastern Parkway, the study hall and synagogue of the Rebbe, the leader of the generation (of course, the Rebbe makes the reference to his father-in-law, the Previous Rebbe).

Not only is every shul a “mikdash me’at“, a “miniature sanctuary”, but the shul of the leader of the generation is in fact a counterpart to the Beis Hamikdash that stood in Yerushalayim, and the revelation of the Shechina which is present there is the same revelation that was in Yerushalayim.  (If one will ask why we don’t see this, learn the Dvar Malchus of parshas Vayera, wherein the Rebbe explains the difference between something being revealed from Above, and the concurrent need for the recipient to be a fitting vessel for that revelation in order to experience it.)

In other words, 770 Eastern Parkway is the place in golus where the revelation of the Shechina is presently situated as long as the Jews are in golus.  And it will be the first place where the Third Beis Hamikdash will be revealed, after which it will return to Yerushalayim.  In the Rebbe’s words:

Now we can appreciate the unique greatness of Beis Rabbeinu: As the main Small Temple of the final exile, Beis Rabbeinu is the very place of the future Beis Hamikdash, and moreover, the place where the future Beis Hamikdash will first be revealed, and the place from which it will return to Yerushalayim.

The implications are startling: this Kuntres reveals to us, based on the Rebbe’s explanation of a posuk in Yechezkiel and a sugya in the gemora, that the Beis Hamikdash is located at 770 Eastern Parkway, and this is the “very place itself”** (מקום המקדש גופיה דלעתיד) where the 3rd Beis Hamikdash will descend from Heaven, and from this place it will travel to Yerushalayim!

In other words, the Beis Hamikdash (as well as the place of the 3rd Beis Hamikdash) has been revealed in the realm of the intellect!  In the month of Marcheshvan.  And as the Rebbe explains, in last week’s sicha, in order to experience the revelation we have to desire it and then labor to make ourselves a fitting vessel (like Avraham Avinu did and thus he merited that Hashem was revealed to him), otherwise it will remain in the intellectual realm, unseen by physical eyes.

Please, do not suffice with these few words in this meager essay, but take the opportunity to read through (and even better–learn properly and in depth) the Kuntres Beis Rabbeinu sh’b’Bavel (available for viewing and printing here).  After all, the Rebbe emphasizes numerous times that it is through learning the inyonim of Moshiach and Geulah that we speed up the actual true and complete Geulah.  As the Rebbe says–all elements of the Geulah are here, we simply need to agree and desire and open our eyes.  Learning these inyonim is the “fast way” to open our eyes.

It’s up to us!

* Yalkut Shimoni, Melachim I, remez 184.  Footnote #108 in the sicha.

** See the maamor “Gadol Habayis Hazeh”, section IV and forward, for the significance of the place of the Beis Hamikdash as opposed to the structure itself.

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Achrei Mos-Kedoshim 5751: No Reason to Fear Geulah

At present, we are at the conclusion of the exile and at any moment Moshiach will come. First of all, a response is necessary for all those who are worried when they hear a clamor that everyone is required to do what they can do to bring Moshiach: They are concerned that the entire time they spent building up business and social relationships in exile will be forfeited when the Redemption comes.

These worries can be assuaged on the basis of the concepts explained above: The redemption will not nullify the natural order as it exists at present. On the contrary, all the positive achievements of the exile will remain and indeed, will be elevated with the coming of the Redemption. Within them, will be revealed the Alef, G‑d’s Presence. This will put the focus on what the true intent of these activities is, the revelation of G‑d’s honor throughout the world.

Therefore, a person need not worry about what will become of his business activities when Moshiach comes. On the contrary, he can rest assured that all the activities that he carried out according to the Torah’s guidelines — even those that are not directly associated with the Torah and its mitzvos — are of value. However, this also points to the importance of a person keeping the fundamental purpose of his business activity in mind, and making sure that his efforts are directed to revealing G‑d’s honor.

This also leads to another concept. A person should not think that the Redemption will be totally a spiritual matter without any connection to our activities within this world. This is not the case. On the contrary, it is through our activities in exile, that we will merit the coming of the Redemption. Within those activities must also be a fundamental stress on “Reflecting on three things,” as explained above; i.e., focusing one’s energies one elevating the world at large. In particular, this should be expressed in increasing one’s donations to tzedakah, giving of one’s physical effort and wealth to provide another person with his material needs.

We see in fact that the nature of the world encourages such activities and in that context, it is worthy to mention the discovery of jewels in a far removed corner of the world. These jewels will be used for “a bride’s ornaments,” to increase the merit of the Jewish people through gifts to tzedakah.

* * *

In connection with the redemption, we find the prophecy, “And Kingship will be the L‑rd’s.” This includes kingship, not only over the Jews, but also over the gentile nations as well. Hence, as a preparation for Moshiach’s coming, it is also important to spread the observance of the Seven universal Laws commanded to the descendants of Noach.

In this context, it is worthy to mention how the activities of the world and that of the gentile nations appear to be assisting the coming of the Redemption. In previous generations, the Jews suffered oppression from the gentile nations in which they lived and in the present generation, the opposite is true. Most Jews live in countries whose governments are generous and assist them in the observance of the Torah and mitzvos, allowing them to carry out the inner service that will bring about a personal redemption which, in turn, will hasten the coming of the redemption as a whole. Surely, this is true of the country in which we are living. Furthermore, these countries are also granting assistance to Jews in the world at large, helping Jews immigrate to Eretz Yisrael.

In the last few years, we have seen this tendency spread to other nations throughout the world, even to Russia. Instead of suppressing the observance of the Torah and its mitzvos as in previous generation, they have granted religious freedom and are also allowing Jews the opportunity to emigrate to Eretz Yisrael. Furthermore, they are even assisting them in this objective. This helps prepare the way for the ultimate ingathering of the exiles in the Era of the Redemption.

Similarly, we see how the United States, the most powerful nation in the world, has dedicated its resources for the purpose of charity and education, two of the most fundamental activities necessary to create a stable environment in the world.

For this purpose, the United States has sent hundreds of its soldiers to help hungry and starving people in a far off corner of the world. Instead of using its airplanes for war, it employed them to reach those people who require such assistance. And instead of using its wealth for the benefit of its own people alone, it gave of that wealth to save the lives of unfortunate people and children. Although the people of this country had little contact with these unfortunate people previously, as soon as they heard of their suffering, they volunteered their assistance.

Similarly, in these days, the President of this country has issued Proclamations calling for an increase in education. At the very beginning of his Presidency he stated his desire to be known as “The Education President,” and at present, efforts are being made to strengthen education throughout the country.

An interrelationship exists between the fact that these steps are being taken by the United States and that the United States has been established as the most powerful nation in the world. Because the United States has dedicated itself to these goals, G‑d has granted it such power. This reveals how there is an inner process of causation operating within the world, pushing it to reveal its true G‑dly nature.

Translation: Sichos in English